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Jeremia 26

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1 In het begin des koninkrijks van Jojakim, den zoon van Josia, koning van Juda, geschiedde dit woord van den HEERE, zeggende:

2 Zo zegt de HEERE: Sta in het voorhof van het huis des HEEREN, en spreek tot alle steden van Juda, die komen om aan te bidden in het huis des HEEREN, al de woorden, die Ik u geboden heb tot hen te spreken, doe er niet een woord af.

3 Misschien zullen zij horen, en zich bekeren, een iegelijk van zijn bozen weg; zo zou Ik berouw hebben over het kwaad, dat Ik hun denk te doen vanwege de boosheid hunner handelingen.

4 Zeg dan tot hen: Zo zegt de HEERE: Zo gijlieden naar Mij niet zult horen, dat gij wandelt in Mijn wet, die Ik voor uw aangezicht gegeven heb;

5 Horende naar de woorden Mijner knechten, de profeten, die Ik tot u zende, zelfs vroeg op zijnde en zendende; doch gij niet gehoord hebt;

6 Zo zal Ik dit huis stellen als Silo, en deze stad zal Ik stellen tot een vloek allen volken der aarde.

7 En de priesters, en de profeten, en al het volk, hoorden Jeremia deze woorden spreken in het huis des HEEREN.

8 Zo geschiedde het, als Jeremia geeindigd had te spreken alles, wat de HEERE geboden had tot al het volk te spreken, dat de priesters en de profeten en al het volk hem grepen, zeggende: Gij zult den dood sterven!

9 Waarom hebt gij in den Naam des HEEREN geprofeteerd, zeggende: Dit huis zal worden als Silo, en deze stad zal woest worden, dat er niemand wone? En het ganse volk werd vergaderd tegen Jeremia, in het huis des HEEREN.

10 Als nu de vorsten van Juda deze woorden hoorden, gingen zij op uit het huis des konings naar het huis des HEEREN; en zij zetten zich bij de deur der nieuwe poort des HEEREN.

11 Toen spraken de priesters en de profeten tot de vorsten en tot al het volk, zeggende: Aan dezen man is een oordeel des doods, want hij heeft geprofeteerd tegen deze stad, gelijk als gij met uw oren gehoord hebt.

12 Maar Jeremia sprak tot al de vorsten en tot al het volk, zeggende: De HEERE heeft mij gezonden, om tegen dit huis en tegen deze stad te profeteren al de woorden, die gij gehoord hebt;

13 Nu dan, maakt uw wegen en uw handelingen goed, en gehoorzaamt de stem des HEEREN, uws Gods; zo zal het den HEERE berouwen over het kwaad, dat Hij tegen u gesproken heeft.

14 Doch ik, ziet, ik ben in uw handen; doet mij, als het goed, en als het recht is in uw ogen;

15 Maar weet voorzeker, dat gij, zo gij mij doodt, gewisselijk onschuldig bloed zult brengen op u, en op deze stad, en op haar inwoners; want in der waarheid, de HEERE heeft mij tot u gezonden, om al deze woorden voor uw oren te spreken.

16 Toen zeiden de vorsten en al het volk tot de priesteren en tot de profeten: Aan dezen man is geen oordeel des doods, want hij heeft tot ons gesproken in den Naam des HEEREN, onzes Gods.

17 Ook stonden er mannen op, van de oudsten des lands, en spraken tot de ganse gemeente des volks, zeggende:

18 Micha, de Morastiet, heeft in de dagen van Hizkia, koning van Juda, geprofeteerd, en tot al het volk van Juda gesproken, zeggende: Zo zegt de HEERE des heirscharen: Sion zal als een akker geploegd, en Jeruzalem tot steen hopen worden, en de berg dezes huizes tot hoogten des wouds.

19 Hebben ook Hizkia, de koning van Juda, en gans Juda hem ooit gedood? Vreesde hij niet den HEERE, en smeekte des HEEREN aangezicht, zodat het den HEERE berouwde over het kwaad, dat Hij tegen hen gesproken had? Wij dan doen een groot kwaad tegen onze zielen.

20 Er was ook een man, die in den Naam des HEEREN profeteerde, Uria, de zoon van Semaja, van Kirjath-Jearim; die profeteerde tegen deze stad en tegen dit land, naar al de woorden van Jeremia.

21 En als de koning Jojakim, mitsgaders al zijn geweldigen, en al de vorsten zijn woorden hoorden, zocht de koning hem te doden; als Uria dat hoorde, zo vreesde hij, en vluchtte, en kwam in Egypte;

22 Maar de koning Jojakim zond mannen naar Egypte, Elnathan, den zoon van Achbor, en andere mannen met hem, in Egypte;

23 Die voerden Uria uit Egypte, en brachten hem tot den koning Jojakim, en hij sloeg hem met het zwaard, en hij wierp zijn dood lichaam in de graven van de kinderen des volks.

24 Maar de hand van Ahikam, den zoon van Safan, was met Jeremia, dat men hem niet overgaf in de hand des volk, om hem te doden.

   

Puna

 

Judah

  

The 'city of Judah,' as in Isaiah 40:9, signifies the doctrine of love towards the Lord and love towards our neighbor.

(Mga Sanggunian: Apocalypse Explained 850)

Mula sa Mga gawa ni Swedenborg

 

Apocalypse Explained # 426

Pag-aralan ang Sipi na ito

  
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426. Verse3. Saying, hurt not the earth, nor the sea, nor the trees, signifies lest the good perish with the evil wherever they are. This is evident from the signification of "hurt not," as being lest they perish (of which presently); also from the signification of "the earth, the sea, and the trees," as being everywhere in the spiritual world, even to its ultimates, with those who have any perception (See above, n. 420), consequently the good with the evil, wherever they are. That this is the meaning of these words is evident from the series of things in the spiritual sense; for what now follows treats of the separation of the good from the evil, and this separation is signified by "the sealing of the servants of God on their foreheads," and by the "twelve thousand out of every tribe," and by those who were seen "clothed in white robes," for this chapter treats of all these. By both the latter and the former the good are meant who are to be separated from the evil before the evil are cast down into hell. And as the separation of the good from the evil and the casting out of the evil into hell is effected by Divine influx from the Lord as a sun, the separation of the good from the evil by a gentle and moderate influx, and the casting down of the evil into hell by a strong and intense influx (as may be seen above, n. 413, 418, 419), so these three verses treat of the former influx by which the good are separated from the evil, while the good who are separated are treated of in the rest of the chapter even to the end.

[2] But something shall first be said on this point, that unless the good were separated from the evil before the evil were cast down into hell, the good would perish with the evil. For the good who are not yet raised up into heaven, but are to be raised up after the evil have been cast out, have a very close communication with the evil through the external worship of the evil. For (as was said above, and also in the small work on The Last Judgment 59, 70) the evil, who were allowed to remain till the Last Judgment, were in external worship but in no internal worship, for they made a show and simulation of the holy things of the church with the mouth and gestures, but not from the soul and heart; and by means of this external worship they maintained communication also with those who were inwardly good. Because of this communication the evil could not be cast down until the good had been separated from them, for if they had been left together, the good with whom the evil had been conjoined by external worship would have been hurt, that is, would have perished, for the evil would have drawn them away with themselves.

[3] This, too, is foretold by the Lord in Matthew:

The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept his enemy came and sowed tares [among the wheat], and went away. But when the blade sprang up and brought forth fruit, then appeared the tares also. But the servants of the householder coming said unto him, Lord, didst thou not sow good seed in thy field? whence then hath it tares? He said unto them, A foe hath done this. But the servants said unto him, Wilt thou then that we going gather them up? But he said, Nay, lest haply while ye gather up the tares ye root up at the same time the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye first the tares, and bind them in bundles to burn them; but gather the wheat into my barn (Matthew 13:24-30).

"The man that sowed" means the Lord; the "field" means the spiritual world and the church, in which there are both good and evil; the "good seed" and the "wheat" mean the good, and the "tares" mean the evil; that they could not be separated until the time of the Last Judgment, because of the conjunction described above, is meant by the answer to the servants who wished to gather up the tares before, meaning to separate the evil from the good, namely, "lest haply while ye gather up the tares ye root up at the same time the wheat with them; let both grow together until the harvest," the "harvest" meaning the Last Judgment. That this is the signification the Lord Himself teaches in the same chapter where He says:

He that soweth the good seed is the Son of man; the field is the world; the [good] seed are the sons of the kingdom; the tares are the sons of the evil one; the harvest is the consummation of the age. As then the tares are gathered up and burned with fire, so shall it be in the consummation of the age (Matthew 13:37-40).

This makes evident that "the householder that sowed the good seed" means the Lord, who here calls Himself "the Son of man;" and that "the field is the world" means the spiritual world and the church, in which there are both good and evil. It is clear that this means the spiritual world from its being said "The kingdom of the heavens is like unto a man that sowed good seed in his field;" "the kingdom of the heavens" meaning the spiritual world and the church; it is clear from this also, that this is said of the Last Judgment, and the Last Judgment is accomplished not in our world but in the spiritual world, as can be seen in the little work on The Last Judgment. This latter passage makes evident also that the "good seed" and the "wheat" mean the good, who are here called "the sons of the kingdom;" and that the "tares" mean the evil, who are called "the sons of the evil one;" also that the "harvest," when the separation is to be effected, means the time of the Last Judgment, for it is said "the harvest is the consummation of the age." ("The consummation of the age" means the time of the Last Judgment, as may be seen above, n.397.) That "then the tares shall be gathered into bundles to be burned, and the wheat be gathered into the barn," signifies that the evil, according to the genera and species of the evil that is with them, are to be gathered up and cast into hell; this takes place with the evil when they are cast out, and is meant by "gathering into bundles;" that the good are to be preserved is meant by "gathering the wheat into the barn," the "barn" meaning where the good are collected.

From this it can be seen that a complete separation of the good from the evil takes place at the time of the Last Judgment, and that it cannot take place before because of the conjunction described above, and that otherwise the good would perish with the evil; for it is said "lest haply while ye gather up the tares ye root up at the same time the wheat with them;" and it is further said "let both grow together until the harvest," that is, until the consummation of the age. Now, because the separation of the good from the evil is effected by a gentle and moderate influx of the Divine proceeding from the Lord, while the casting out of the evil into hell is effected by a powerful and intense influx of the Divine, it can be seen how all the particulars contained in the first three verses of this chapter are to be understood, when it is known from the spiritual sense what is signified by the "winds" that were to be held back, that earth, sea, and tree be not hurt until the servants of God had been sealed on their foreheads.

[4] A few words shall be said about how this separation is effected. When the good are separated from the evil, which is done by the Lord by means of a moderate influx of His Divine, and by a looking into those things that are of spiritual affection with angels and spirits, then the Lord causes those who are interiorly and thence also exteriorly good, to turn themselves to Him, and thus to turn themselves away from the evil, and when they so turn themselves they become invisible to the evil; for this is a common thing in the spiritual world, that when anyone turns himself away from another he becomes invisible to him. When this is done the evil are separated from the good, and at the same time from the sanctity that they had simulated in externals; and thus they look towards hell, into which they are presently cast. (Concerning this turning about more may be seen in the work on Heaven and Hell 17, 123, 142, 144, 145, 151, 153, 251, 255, 272, 510, 548, 561; that the evil who were able to continue in external worship, or in external piety and sanctity, although not in any internal, were allowed to remain till the Last Judgment, and no longer, and why, may be seen in the small work on The Last Judgment 59-70.)

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.